Pilgrimage to Bhutan (Part 3): Audience with the Je Khenpo and the Ascent to Tiger’s Nest

By Gongjue Tuji

View of Taktsang Monastery on the cliff face, taken from the cafeteria viewpoint halfway up the trail.
The goal of the ascent in sight: Taktsang Monastery is perched high on the steep cliff face

On a pilgrimage to holy places, one rarely follows a rigid plan. Rather, one engages with a flow of events. Our last days in Bhutan reminded us how valuable it is to let go of expectations. We learned that special doors often open exactly when one is ready to leave the original path.

Change of Plans in Punakha: Trusting the Flow of Things

The sixth day showed us this very clearly. Actually, we had a fixed plan: We wanted to drive from Punakha back to Paro. There, we had donated 3,000 butter lamps which we wanted to light ceremonially in a temple.

But then we received news on short notice that an audience with His Holiness the Je Khenpo, the highest religious head of the country, would be possible. Such an opportunity is a great blessing. However, there was a restriction: Our entire travel group was simply too large for this spontaneous audience.

So we had to split up in Punakha. One part of the group drove directly on to Paro, while the other part drove to Thimphu, where His Holiness the Je Khenpo was staying at the time. I traveled with this group.

Scenic panoramic view over the green Thimphu Valley, with the distinctive Buddha Dordenma statue visible in the distance atop the mountain.
View of Thimphu with the Buddha Dordenma statue in the background

Thangton Dewachen Nunnery: Legacy of the Iron Bridge Monk

Arriving in Thimphu, we still had some time before the appointment. We visited the Thangton Dewachen Duthop Nunnery. It is the only one of its kind in the capital and goes back to the legendary Thangtong Gyalpo. He was a fascinating personality: A great Mahasiddha and at the same time an ingenious engineer who lived in the 15th century. He is famous as the “Iron Bridge Monk,” as he built dozens of suspension bridges made of iron chains throughout the Himalayas to allow pilgrims and travelers to cross raging rivers. Many of his constructions withstood the centuries. We were welcomed very warmly at this place: We were served tea in the courtyard of the monastery, and we could enjoy the peaceful atmosphere for a moment before we had to leave.

Gongjue Tuji in traditional robes standing in the sunny courtyard of the Thangton Dewachen nunnery next to a tall Dharma pillar, while a dog sleeps peacefully in front.
Visiting the Thangton Dewachen Duthop Nunnery

Kalachakra Initiation: Encounter with H.H. the Je Khenpo

After lunch, we made our way to the stadium. There, H.H. the Je Khenpo was leading the conclusion of the Kalachakra initiation. The crowds were immense. The stadium itself was packed to capacity, but that was far from enough. Countless people had also gathered on the grounds outside to partake in the event. It was a very impressive image. The ceremony was also being broadcast live on Bhutanese television. We initially had to wait before the gates until we were allowed into the stadium.

After some time, we were able to enter and were led to a separate waiting area inside the stadium. During this time, a chance but wonderful encounter occurred. We met the young Vairochana Rinpoche (Ngawang Jigme Jigten Wangchuk). He is a highly revered Tulku and the son of Her Royal Highness Princess Sonam Dechan Wangchuk. He is revered as the reincarnation of the great translator Vairochana from the 8th century, one of the most important disciples of Guru Padmasambhava.

Following this, we were granted an audience with H.H. the Je Khenpo. Filled with gratitude, we presented him with a Khata (white scarf) as a token of our deep respect. In this special setting, we also had the opportunity to present His Holiness with information regarding the ‘Holy Heavenly Lake Buddhist Town’ project. Each of us then received a personal blessing, and upon our departure, he presented us with a text of the Amitabha Sadhana for our own practice.

Group photo of the Buddhist travel group after the special audience with H.H. the Je Khenpo at the Thimphu stadium following the Kalachakra initiation.
Our group after the audience with H.H. the Je Khenpo

After the meeting with the Je Khenpo, a further great honor was completely unexpectedly offered to us: Actually, we were supposed to meet the young Vairochana Rinpoche and the Queen Mother for an official audience afterwards. But when the Kalachakra initiation ended, thousands of people streamed out of the stadium at the same time. Traffic in Thimphu came to a complete standstill. There was no getting through, and we could not reach the agreed location in time. Such are the karmic conditions sometimes. But we did not quarrel with fate: After everything we had experienced that day and the blessing we were allowed to receive, we felt richly gifted.

The Tiger’s Nest: Ascent to Guru Rinpoche’s Cave

On the last day of our trip, November 15th, the arguably most famous landmark of Bhutan was on the agenda: Paro Taktsang, widely known as the Tiger’s Nest. It is not only architecturally deeply impressive, but one of the holiest sites in the entire Himalayas.

The famous Tiger's Nest Monastery (Paro Taktsang), clinging spectacularly to a sheer cliff face in the Paro Valley of Bhutan, set against a blue mountain backdrop.
Paro Taktsang Monastery (Tiger’s Nest)

We set off very early to reach the base camp, the parking lot at 2,300 meters. From there, it is about 800 vertical meters up to the monastery, which sits at 3,120 meters. For visitors who do not quite trust themselves with the steep climb, there is generally the option to be carried by a horse or mule for the first part of the route. Our group, however, decided to cover the entire path on foot under our own power.

The ascent took just under three hours. The path is beautiful, but also demanding. It leads through a dense pine forest where rhododendrons grow and the trees are draped with moss. Again and again, prayer flags flutter in the wind. Halfway up, we took a short rest at a café. From there, you already have a first, breathtaking view of the monastery, which literally clings to the steep rock.

Impressions (in order): Resting horses at the starting point, fluttering prayer flags against the mountain backdrop, pack animals on the dusty trail, the first distant view of the cliffside monastery, the moss-covered mountain forest, and Tsa-Tsa offerings in a rock niche.

The history of this place is closely connected to Guru Rinpoche, the great Master Padmasambhava. He is revered by the Bhutanese as the “Second Buddha,” as he brought and firmly established Tantric Buddhism, the Vajrayana, in Bhutan in the 8th century. He manifested his supernatural powers and flew to this very spot on the back of a tigress to subdue a demon. Some say that the tigress was his tantric consort Yeshe Tsogyal in a transformed state. In the cave known as Taktsang Senge Samdup, around which the monastery was later built, he then meditated for exactly three years, three months, three weeks, and three days.

Once at the top, we had to hand in our cameras and bags at the entrance, as photography inside is strictly forbidden. We visited several small temples within the complex. In a special room that is guarded around the clock, I lit a butter lamp. This is the only place in the monastery where open fire is still permitted after a devastating fire destroyed large parts of the complex in the past. In Buddhism, lighting these lamps is a meritorious central ritual.

Gongjue Tuji and Venerable Master Shi Zheng Da standing with Dharma siblings in front of the sacred waterfall near the entrance to Paro Taktsang (Tiger's Nest).
With Venerable Master Shi Zheng Da in front of the Taktsang Waterfall

Farewell in Paro: A Promise to Return

Back at the hotel in Paro, a special guest awaited us in the evening: Dasho Passang Dorji, the former Speaker of the National Assembly of Bhutan. He had been instrumental in organizing the official appointments and came by personally to apologize politely that the meeting with the King had not taken place due to the commotion. He promised us: “Next time I will arrange, this time the King and the Queen have been too busy.”

Ceremonial exchange of gifts between Venerable Master Shi Zheng Da and Dasho Passang Dorji in the hotel lobby at the conclusion of the trip.
Exchange of gifts with Dasho Passang Dorji

In a very friendly atmosphere, an exchange of gifts took place. The Venerable Master Shi Zheng Da presented him with a special art object, a luminous three-dimensional picture of a Yun sculpture designed by H.H. Dorje Chang Buddha III. In return, he gave the Master a large golden Shakyamuni Buddha statue. It was a worthy moment of connection.

Scenes from the performance (in order): The famous Drametse Ngacham (Dance of the Drums), a solo dancer bowing deep, the performers of the yak scene, the humorous interaction of the yak with the audience, the women’s dance group in red garments, and finally a traditional performance with bows and arrows combining song and dance.

Afterwards, we watched a cultural performance together with Dasho Passang Dorji. There were traditional dances and songs whose gentle, flowing movements radiated great calm and peace. There were also humorous interludes, like the dance of a yak, where the performers visibly had fun. Even though I did not understand the language, the joy was contagious. After this show, we all gathered for a large group photo to capture this beautiful final evening.

Large farewell group photo of the entire travel group together with Dasho Passang Dorji and the Bhutanese guides on the illuminated steps of the hotel.
Our entire group with Dasho Passang Dorji and our guides

The next morning, November 16th, it was time to say goodbye. From the hotel, we could look directly at the airport. We had arrived to make a contribution with our donation and our plans. But as I boarded the plane now, I felt that we ourselves were taking away far more than we had given. I took with me not only memories of the mighty mountains and venerable monasteries, but the feeling of a deep connection with our travel group and the people in Bhutan. I return with much inspiration and a heart full of gratitude for the blessing I was allowed to experience in this country.

Link:https://peacelilysite.com/2026/02/05/pilgrimage-to-bhutan-part-3-audience-with-the-je-khenpo-and-the-ascent-to-tigers-nest/

The Last Night Before Liberation: A Tale of Dharma and Destiny

During the time of the Buddha, King Fugasya and King Bimbisāra of Magadha were close friends. One day, King Fugasya gifted King Bimbisāra a magnificent flower crafted from seven kinds of treasures—gold, silver, and glazed tiles among them. Realizing that King Fugasya had never encountered the Buddha’s teachings, King Bimbisāra decided to offer the exquisite flower to the Buddha instead.

He said to the Buddha, “My good friend, King Fugasya, gave me this precious flower. I now offer it to the World-Honored One, wishing that the merit from this offering may help open his heart. May he let go of his attachments, come to revere the Three Jewels, and seek the Dharma. However, I am unsure what I can offer him in return.”

The Buddha replied,
“Write down the Sutra of the Twelve Links of Dependent Origination and give it to him. Once he receives this sutra, he will surely begin to develop faith and understanding.”

King Bimbisāra immediately copied the sutra and sent it to King Fugasya with a message:
“You have given me a priceless flower of treasures; I now return a flower of Dharma. If you contemplate its meaning, you will understand the truth of dependent origination and karmic consequences. I hope you will recite it sincerely, and experience the taste of the Dharma.”

Upon receiving the sutra, King Fugasya read it repeatedly and deeply contemplated its meaning. The teachings resonated with him. He exclaimed,
“This Dharma is truly subtle and profound! It calms the mind and brings peace to the nation. Wealth, desire, fame, food, and sleep—these worldly pursuits are the root of suffering. For countless lifetimes I have been lost in delusion, but now I finally see the true nature of existence. There is nothing in this world worth clinging to.”

With this realization, King Fugasya gathered his ministers, announced his abdication, and passed the throne to the crown prince. Then he shaved his head, donned robes, and left the worldly life behind.

He set out on foot to seek the Buddha in Rājagṛha, determined to receive the precepts and deepen his cultivation. When he arrived at the outskirts of the city in the evening, he decided to rest overnight at a potter’s house. The next morning, he planned to go on alms-round and visit the monastery.

However, the Buddha, with His all-seeing wisdom, knew that King Fugasya’s life would end the next day—he would not live to meet the Buddha or hear the Dharma in the conventional way. Out of great compassion, the Buddha manifested as an ordinary monk and went to the potter’s house seeking shelter.

The potter said,
“There’s already a monk here tonight. He’s resting in the kiln cave—you may stay with him.”

The Buddha took some dry grass, entered the kiln cave, and sat in a corner. He gently asked the monk,
“Where are you from? Who is your teacher? What brought you to the monastic path? Have you ever seen the Buddha?”

King Fugasya replied,
“I have never seen the Buddha. I only read the Sutra of the Twelve Links of Dependent Origination. It inspired me to renounce the world and seek the path. Tomorrow, I plan to go into the city for alms, then visit the monastery to meet the Buddha and request the precepts.”

The Buddha responded with heartfelt words:
“Human life is fragile—impermanence arrives without warning. This body is made of the four elements—earth, water, fire, and wind—and when death comes, they simply return to their natural state. There is no need to fear. Keep your mind clear, let go of deluded thoughts, and place your trust in the Three Jewels. Practice generosity and maintain pure precepts with sincerity. If you understand the truth of impermanence in this way, it is as if you have already seen the Buddha. Do not cling to the idea of seeing Him tomorrow, for true benefit lies in your present awareness.”

Then, the Buddha expounded the profound truths of suffering, emptiness, and impermanence. King Fugasya listened with deep concentration, entered meditative absorption, and swiftly attained the Anāgāmi (Non-returner) stage. Recognizing his realization, the Buddha revealed His true, radiant form.

Overwhelmed with joy and reverence, King Fugasya prostrated and received a final teaching:
“When impermanence comes, do not be afraid.”

He vowed to uphold the Dharma faithfully.

The next morning, while going into the city for alms, King Fugasya was fatally gored by a mother cow protecting her newborn calf. Because he had already attained realization, his rebirth was in the Anāgāmi Heaven.

The Buddha, upon hearing of his passing, instructed the disciples to cremate his body and build a stupa in his honor. He then solemnly reminded them:
“Be ever mindful, for the root of all karmic offenses lies in carelessness.”


This world of samsara is full of the inevitable sufferings of birth, aging, sickness, and death. For those attached to fleeting worldly pleasures, this story is a powerful reminder to awaken.

By placing faith in the Dharma, recognizing our inherent pure Buddha-nature, contemplating impermanence, practicing wholesome deeds, and accumulating both merit and wisdom, we can transcend the pain of impermanence and attain lasting peace and happiness.

Link:https://peacelilysite.com/2025/04/25/the-last-night-before-liberation-a-tale-of-dharma-and-destiny/

Homage to H.H. Dorje Chang Buddha III Cultivators Should Become Buddhist Disciples in Holy Sense with Correct Faith and Real Cultivation

Many people say they have faith in Buddhism and therefore naturally regard themselves as Buddhists. However, these numerous Buddhists who regard themselves as having faith in Buddhism are at many levels and a mixture of true Buddhists and false ones and have all kinds of people in them. Among them, there are people who truly believe in Buddhism and have the correct faith, there are people who regard themselves as having the faith but really do not have the correct faith, some falsely claim to have the faith, and there are descendants of Mara Pipiyan who infiltrated into Buddhism to do damages. That is why the Buddhist world is full of chaos in this dharma-ending era. This situation requires true Buddhists and Buddhist disciples with the correct faith to open up their eyes to clearly distinguish what is true and what is false and determine what is right and what is wrong, in order to advance on the correct Bodhi path toward liberation and accomplishment without deviating aside.

Buddhist is a noun with broad meanings. Within the scope of this concept embodying a wide range of meanings, quite many people are really just “followers” or even “visitors paying the respect of burning incense.” Their knowledge about Buddhas and Bodhisattvas is just knowing the concept. They only have the so-called faith in Buddhism but have not taken refuge or made deep study or investigation. Basically, they are still invaded and corroded by the three poisons in their daily life, do things based on their own opinions, and do not cultivate or practice in accord with the Buddha’s teachings and warnings. When they go into temples to burn incense and pay respect, they beseech only rewards of good fortune in the current lifetime such as making big money in business, getting promotion or advancing to a position of power, happiness and harmony in family life, good health, and so on. Some of them cannot even tell the difference between Buddhism and Daoism and pay respect to deities and ghosts as well. That is absolutely a false faith in Buddhism without any understanding. Therefore, strictly speaking, such “Buddhist followers” really cannot be regarded as Buddhists.

There are also quite some Buddhists who, though having taken refuge in Buddhism, have not become clear about the approach of learning the absolute truth of Buddha-dharma and practice Buddha-dharma selectively as worldly ways. Some of them even have incorrect or evil knowledge and views. Their cultivation falls into superficiality and becomes a futile effort. They think that believing in Buddha’s existence and having taken refuge in Buddhism are the entirety of a Buddhist’s faith. Their faith in Buddhism is not a pure faith and is not an indestructibly firm faith. Their faith is a “faith that can be overpowered,” which can be easily shaken, overpowered, and abandoned. Their faith is an “intermittent faith.” They sometimes have faith and sometimes have doubt. A slight disturbance can cause them to generate doubt, enter into delusion, and lose confidence. Their faith has reversals and impediment and is not always clear and pure. This type of cause from such impure and contaminated faith definitely cannot bear wonderful fruit of accomplishment and liberation. This kind of faith has an extremely weak foundation and of course is not a true faith. Therefore, the refuge ceremony they have taken is just a formality and cannot represent a true faith in Buddhism.

One who does not have a true faith of course will not have a correct understanding and will not put the faith into action. Therefore, these people will not clearly believe in cause and effect and will not truly know impermanence, much less fear impermanence. Rather, they have deep and severe attachment to the self and always treat things related to them as important and having a higher priority than Buddhist work. They may even list conditions and offer deals to Buddhas and Bodhisattvas to ask Buddhas and Bodhisattvas to give them what they want first before doing Buddhist work. How can such cultivation and conduct receive protection and empowerment from Buddhas and Bodhisattvas? How can there be benefits and rewards from learning Buddhism to speak of? Thus, in today’s world, although countless people claim they have faith in Buddhism and cultivators of Buddhism are numerous and everywhere, very few of them can truly receive beneficial rewards. Instances of ending the cycle of birth and death are even rarer. Shouldn’t this situation cause the attention and vigilance of Buddhist disciples learning Buddhism?

The goal of believing in and learning Buddhism is for attaining liberation and accomplishment and becoming a holy one. Therefore, Buddhists questing for liberation and accomplishment should strive to plant and grow the cause of true faith to get the wonderful fruit of liberation and accomplishment and let themselves become veritable disciples of Buddhism with true faith and correct faith. Then, where does true and correct faith come from? Of course it comes from piously cultivating Buddhism through concrete steps. Buddhists with true and correct faith should believe in not only the Buddha’s real existence but also the Buddha’s teachings and precepts, develop strong power of vow from the inner mind to uphold, follow, and carry out the Buddha’s teaching, develop the power of determined faith to regard the principle of Buddha-dharma as the sole standard of selection and the guiding principle of conduct, and strictly and firmly act in accord with the teaching to generate the power of true faith from the inner mind. With such premise, we can establish the determination to cultivate Buddhism, clearly believe in cause and effect, diligently practice the ten actions of goodness and the four limited states of mind, and broadly cultivate the six paramitas through all acts. On the other hand, a person who is deeply plagued by heavy attachment to the self and only superficially obey Buddhas’ and Bodhisattvas’ teachings and precepts will never step onto the path of Bodhi toward liberation and accomplishment even after reading the Tripitaka exhaustively.

Therefore, disciples of Buddhism who truly intend to cultivate Buddhism to attain liberation and accomplishment have to become Buddhist disciples in the holy sense with true faith and real cultivation. Buddhist disciples in the holy sense are in true correspondence with the Buddha’s teaching and the purpose of learning Buddha-dharma and can thoroughly see the true such-ness of mind nature. Such is the meaning of the holy sense. To possess the status of the holy sense, Buddhist disciples must concurrently pursue progress in all three aspects of Buddhism. Only by advancing in all three aspects coherently as a whole can one be regarded as a Buddhist disciple in the holy sense. These three aspects are: the teaching of Buddhism, the study of Buddhism, and Buddha-dharma. Moreover, the three aspects must be combined perfectly to comprise one entity.

The teaching of Buddhism includes the Buddha’s teaching that has been transmitted through the time and historical facts about Buddhism. Among them, there are true events of the Buddha, historical backgrounds, records of the origin and propagation of Buddha-dharma, karmic conditions related to expounding specific dharmas, references and publications of the dharma expounded by the Buddha, rules of Buddhism, and so on. The study of Buddhism refers to Buddhist scriptures, the origin, development, and timeline of Buddhist sects and schools, and the principles and philosophy within Buddha-dharma; all are investigated theoretically using the method of academic research. Buddha-dharma is the special dharma gates transmitted from the Buddha that can enable cultivators transcend the mundane world and enter holiness, methods to lead one into the practice toward liberation and to break away from mundane attachments, including mantras, visualization, mudras, mandala, dharma instrument, the three secret practices of body, speech, and mind, and utilization of the power of siddhi (accomplishment) within the dharma sphere.

It is true that becoming a Buddhist disciple in the holy sense is not easy. However, that is the goal that every Buddhist disciple must pursue and also the only path of cultivating Buddhism toward liberation and accomplishment. Moreover, achieving that goal requires a pious devotion toward the Buddha, focusing the mind on goodness, and pure cultivation of one’s body, speech, and mind.

There is only one way to achieve that goal. That is, taking the dharmas of the Contemplating the Magnificence of Perfect Prerequisite Oceanic Mind Essence and the Most Magnificent Bodhi Dakini Oceanic Mind Essence in the Supreme and Unsurpassable Mahamudra of Liberation and What Is Cultivation expounded by H.H.  Dorje Chang Buddha III as the guiding compass for absolutely correct cultivation, earnestly learning from and studying the dharma Expounding the Absolute Truth through the Heart Sutra expounded by H.H. Dorje Chang Buddha III, and diligently listening to the recorded supreme dharma lessons expounded by H.H. Dorje Chang Buddha III.

Due to our rewards of good fortune accumulated through many lifetimes and eons, we live in this era with H.H.  Dorje Chang Buddha III’s presence. Additionally, we also have the magnificent karmic conditions that allow us to closely follow H.H.  Dorje Chang Buddha III in learning Buddhism. We can listen with our own ears the recorded dharma lessons expounded by H.H.  Dorje Chang Buddha III and respectfully beseech the treasure books with dharmas expounded by H.H. Dorje Chang Buddha III. Moreover, many Buddhist disciples among us have personally received initiations transmitted by H.H.  Dorje Chang Buddha III in person. How lucky and fortunate we are! What reason do we have for not diligently learning Buddhism and cultivating ourselves! We must make our vow to become a one-hundred-percent Buddhist cultivator with true faith and correct faith and strive to be Buddhist disciple in the holy sense with clear and pure cultivation. We must attain liberation and accomplishment in the current lifetime! Amitabha!

by   Zhengfa Hong

Link:https://peacelilysite.com/2025/02/27/homage-to-h-h-dorje-chang-buddha-iii-cultivators-should-become-buddhist-disciples-in-holy-sense-with-correct-faith-and-real-cultivation/